維塔的維克托

汪達爾迫害史第 1 章第 4/7 段

拉丁文原文．37 節．部分字詞可點開查義．本章太長已分段，此段為 1:115–1:151（全章共 236 節）

1:115

et ipse. dominus in euangelio: ego svm uia, ueritas et uita. Ergo si aliunde substantiam non habet, de patre habet; si de patre habet, onins substantiae cum patre est Sed si unius substantiae non est, ergo non de patre, sed aliunde est; quoniam unde est, inde substantiam habeat necesse eat. Omnia enim ex nihilo, filius uero de patre; de duobus eligat quia quod uelit, aut det ei substantiam de patre, aut fateatur ex nihilo substitisse. (III, 6) Sed propheticum forsitan obicitur testimonium: generationem autem eius quis enarrauit ? Cum ergo non dixerim:

主自己也在福音書中說：「我就是道路、真理、生命。」所以祂的本體若不是出於別的源頭，就是出於父；祂的本體若是出於父，便與父同一本體。但祂若不是同一本體，就不是出於父，乃是出於別處；因為祂從何而出，就必從那裡得著本體。萬物都是出於無，惟有子是出於父；二者之中，任人擇其所願：或承認祂的本體出於父，或承認祂是從無中存立的。（卷三，6）但或許有人引用先知的見證來反駁：「但誰能述說祂的世代呢？」既然如此，我並沒有說：

and the Lord Himself in the Gospel: 'I am the way, the truth, and the life.' Therefore, if He has His substance from no other source, He has it from the Father; if He has it from the Father, He is of one substance with the Father. But if He is not of one substance, then He is not of the Father, but from elsewhere; since whence He is, thence He must have His substance. For all things are out of nothing, but the Son out of the Father; of the two let one choose what he will: either let him grant Him substance from the Father, or let him confess that He subsisted out of nothing. (III, 6) But perhaps the prophetic testimony is objected: 'But who shall declare His generation?' When, therefore, I have not said:

1:116

enarra mihi modum uel qualitatem diuinse generationis et tanti secreti arcanum humanis uerbis enuntia, quoniam unde natus sit requisiui — diuina enim generatio inenarrabilis est, non ignorabilis —: nam usque adeo non est ignorabilis, id est non ignoratur unde sit, ut et pater de se ipso genuisse et filius de patre se natum saepissime protestetur, quod nullus omnino ambigit Christianus, sieut in euangelio demonstratur ipso filio dicente: qui autem non credit, iam iudicatus est, quia non credidit innomine unigeniti fili dei. Itemlohannes euangeliata dicit: et uidimus gloriam eius, gloriam tamquam unigeniti a patre. Ergo professionem nostram breui sermone conolndimus .

「請向我述說神聖出生的方式或性質，並用人的言語說出這樣大奧秘的隱情」，因我所追問的乃是祂從何而生——因為神聖的出生是不可言喻的，卻非不可知的——：因為它遠非不可知，就是說祂從何而出並非不為人知，以致父極常見證祂是出於自己所生，子也見證祂是出於父而生，這是任何基督徒都絕不懷疑的，正如福音書中所顯明的，子自己說：「不信的人，罪已經定了，因為他不信神獨生子的名。」照樣，福音書作者約翰說：「我們也見過祂的榮耀，正是父獨生子的榮耀。」所以我們以簡短的話總結我們的宣認。

'Declare to me the mode or quality of the divine generation, and utter in human words the secret of so great a mystery,' since I have inquired whence He was born—for the divine generation is unutterable, not unknowable—: for so far is it from being unknowable, that is, it is not unknown whence He is, that both the Father most often testifies that He begot of Himself, and the Son that He was born of the Father, which no Christian at all doubts, as is demonstrated in the Gospel, the Son Himself saying: 'But he who does not believe is already judged, because he has not believed in the name of the only-begotten Son of God.' Likewise John the Evangelist says: 'And we beheld His glory, glory as of the only-begotten of the Father.' Therefore we conclude our profession in a brief discourse.

1:117

Si uere de patre natus est, unius substantiae est et neras filius eat; sed si unius substantiae non est, nec uerus deus est. Aut si uerus deus est et tamen de patris substantia non est, ingenitus ergo et ipse eet . Sed quia ingenitusnon est, factura ergo eet , ut putetur aliunde subsistens, si de patris substantia non est. Sed absit hoc ita credere. Nos enim unius substantiae cum patre filium profitemur, detestantes Sabellianam heresem, quae ita trinitatem confundit, ut eundem dkat esse patrem quem filium eundemque credat esse spiritum sanctum, non seruantes tres in unitate personas. (III, 7) Sed forsitan obicitur:

祂若真是出於父而生，便是同一本體，是真子；但祂若不是同一本體，就也不是真神。或祂若是真神，卻不出於父的本體，那麼祂也是未受生的了。但因祂並非未受生，祂便是受造之物，以致被當作從別處存立，若祂不出於父的本體的話。但斷不可如此相信！因為我們宣認子與父同一本體，厭惡撒伯流派的異端，這異端如此混淆三位一體，竟說父就是子，又信這同一位就是聖靈，不保守在合一中的三個位格。（卷三，7）但或許有人反駁說：

If He is truly born of the Father, He is of one substance and is a true Son; but if He is not of one substance, neither is He true God. Or if He is true God and yet is not of the Father's substance, then He too is unbegotten. But because He is not unbegotten, He is therefore a thing made, so as to be supposed to subsist from elsewhere, if He is not of the Father's substance. But far be it so to believe! For we profess the Son to be of one substance with the Father, detesting the Sabellian heresy, which so confounds the Trinity that it says the Father to be the same as the Son, and believes the same to be the Holy Spirit, not preserving the three persons in unity. (III, 7) But perhaps it is objected:

1:118

Cum ingenitus pater sit, genitus filius, non fieri posse unam eandemque esse substantiam geniti atque ingeniti - cum utique, si ut ingenitus pater est, ingenitus esset et filius, tunc magis diuersa posset esse substantia, quia unusquisque a ee ipso subsistens communem substantiam cum altero non haberet –: cum uero ingenitus pater se ipso, id est de id quod ipse est (si, quid illud est, aut dici potest, immo quia, ut est, dici omnino non potest) filium generauit, apparet una esse gignentis genitique substantia, quia deum de deo, lumen de lumine filium esse ueraciter pro- Stemur . Nam lucem esse patrem Iohannes apostolus testis est dicens: quia deus lux est et tenebrae in eo non sunt ullae.

既然父是未受生的，子是受生的，那麼受生者與未受生者的本體就不能是同一的——因為實在說來，子若像父一樣是未受生的，那麼本體反倒可能是不同的，因為各自從自身存立的，就不會與另一位有共同的本體——：但既然未受生的父，乃出於祂自己、就是出於祂自己的所是（倘若那究竟是甚麼還能說得出來的話——不如說，因為祂的所是根本無法言說），生了子，這便顯明生者與受生者的本體是一，因為我們真實地宣認子是出於神的神、出於光的光。因為父是光，使徒約翰可作見證，他說：「神就是光，在祂毫無黑暗。」

Since the Father is unbegotten and the Son is begotten, it cannot be that the substance of the begotten and the unbegotten is one and the same—since indeed, if the Son were unbegotten just as the Father is unbegotten, then the substance could rather be diverse, because each subsisting from itself would not have a common substance with the other—: but since the unbegotten Father, of Himself, that is, of that which He Himself is (if it can be said at all what that is—nay rather, because, as it is, it cannot be said at all), begot the Son, it appears that the substance of the begetter and the begotten is one, because we truly profess the Son to be God of God, light of light. For that the Father is light, the apostle John is witness, saying: 'For God is light, and in Him there are no darknesses at all.'

1:119

Item de filio ait: et uita erat lux hominum, et lux in tenebris lucet, et tenebrae eam non conprehenderunt. Et infra: erat lumen uerum, quod inluminat omnem hominem uenientem in hunc mundum. Unde apparet patrem et filium unius esse substantiae, dum lucis et luminis diuersa non potest esse substantia, eius scilicet quae de se gignit et quae de gignente existit. Denique ne aliquis inter patrem et filium diuersitatem naturalis luminis introducat, ideo apostolus de eodem filios dicit: qui cum sit splendor gloriae et figura substantiae eius.

照樣，論到子他說：「生命在祂裡頭，這生命就是人的光，光照在黑暗裡，黑暗卻不接受光。」下面又說：「那光是真光，照亮一切生在世上的人。」由此可見父與子是同一本體，因為光與其光輝的本體不能不同——就是那自己生發的，與那從生發者而存在的。最後，免得有人在父與子之間引進自然之光的差異，使徒便論到這同一位子說：「祂是神榮耀所發的光輝，是神本體的真像。」

Likewise concerning the Son he says: 'And the life was the light of men, and the light shines in the darkness, and the darkness did not comprehend it.' And below: 'It was the true light, which enlightens every man coming into this world.' Whence it appears that the Father and the Son are of one substance, since the substance of the light and of its radiance cannot be diverse—namely, of that which begets of itself and of that which exists from the begetter. Finally, lest anyone introduce a diversity of natural light between the Father and the Son, therefore the apostle says of the same Son: 'Who, being the splendor of the glory and the figure of His substance.'

1:120

In quo euidentius et coaeternus patri et inseparabilis a patre et unius cum eo esse substantiae perdocetur, dum luci splendor semper est coaeternus, dum splendor a lumine numquam eat separatus, dum splendor a luce natura substantiae numquam potest esse diuersus. Qui enim splendor lucis est, idem et dei patris uirtus est; sempiternus ergo propter uirtutis aeternitatem, inseparabilis propter claritudinis unitatem. Et hoc est quod nos fideliter profitemur, filium de patris substantia natum, sicut ipse pater deus apertissimum perhibet testimonium.

在這話裡，最明顯地教導祂與父同永、與父不可分、與祂同一本體，因為光輝總是與光同永，因為光輝從未與光分離，因為光輝在本體的性質上從不能與光相異。因為那作光之光輝的，同樣也是父神的能力；所以因著能力的永遠而為永遠的，因著光明的合一而為不可分的。這就是我們所信實宣認的：子是出於父的本體而生，正如父神自己作了最明白的見證。

In which He is most evidently taught to be coeternal with the Father, inseparable from the Father, and of one substance with Him, since the splendor is ever coeternal with the light, since the splendor was never separated from the light, since the splendor can never be diverse from the light in the nature of substance. For He who is the splendor of the light, the same is also the power of God the Father; therefore eternal because of the eternity of the power, inseparable because of the unity of the brightness. And this is what we faithfully profess: that the Son was born of the Father's substance, just as the Father God Himself gives most plain testimony.

1:121

Qui ut de sua ineffabilis naturae substantia proprium filium genuisse monstraret, ad instruendam fragilitatis nostrae imperitiam, ut nos ez uisibilibus ad inuisibilia erigeret, terrenae natiuitatis uocabulum ad diuinae generationis traxit exemplum dicens: ex utero ante luciferum genui te. Quid clarius, 25 quid luculentius effari diuinitas dignaretur quibus indiciis, quibus eisiStentium rerum «xemplis proprietatem generationis potuit intimare, quam ut per uteri appellationem proprietatem generationis ostenderet? non quia corporeis conpositus est membris aut aliquibus artuum liniamentis distinctus;

祂為要顯明祂是從祂不可言喻之性的本體生了祂自己的子，便為要指教我們脆弱的無知，使祂能將我們從可見之物提升到不可見之物，採用地上出生的詞語作為神聖出生的比喻，說：「我在晨星之前，從腹中生了你。」神性還能屈尊更清楚、更燦爛地說出甚麼——還能以甚麼標記、以現存事物的甚麼比喻來表達出生的特性——勝過藉著「腹中」這稱呼來顯明出生的特性呢？這並非因祂是由身體的肢體所構成，或由肢體的任何線條所區別；

Who, in order to show that He had begotten His own Son of the substance of His ineffable nature, for the instructing of our frail ignorance, that He might raise us from visible things to invisible, drew the term of earthly nativity as an example for the divine generation, saying: 'From the womb before the day-star I begot Thee.' What could divinity deign to utter more clearly, more brilliantly—by what tokens, by what examples of existing things could it intimate the propriety of generation—than that by the appellation of 'womb' it should show forth the propriety of generation? Not because He is composed of bodily members or distinguished by any lineaments of limbs;

1:122

sed quia nos aliter ueritatem diuinae generationis auditu mentis percipere non possemus, nisi humani uteri prouocaremur uocabulo, ut ambigi ultra non possit, 4e dei substantia natum esse, quem constat de patris utero extitisse. (III, 8) Credentes ergo deum patrem de sua substantia inpassibiliter filium generasse, non dicimus ipsam substantiam aut diuisam esse in filio aut diminutionem pertulisse in patre et per hoc passionis potuisse uitio subiacere. Absit enim a : nobis ut taiia uel opinemur uel cogitemus de deo, quia nos perfectum patrem perfectum filium sine sui diminutione, sine aliqua deriuatione, sine. omni omnino passionis infirmitate genuisse fideliter profitemur.

乃是因為我們的心思藉聆聽無法以別的方式領會神聖出生的真理，除非我們被人類「腹中」的詞語所提示，好叫人再無可懷疑：祂既確知是從父的腹中而出，便是出於神的本體而生。（卷三，8）所以我們相信父神是不受苦地從祂自己的本體生了子，我們不說那本體本身在子裡被分割，或在父裡受了減損，並因此可能落在受苦的虧損之下。因為我們斷不至於對神有這樣的揣測或思想，既然我們信實地宣認：那完全的父生了那完全的子，毫無自身的減損，毫無任何衍生，絕無任何受苦的軟弱。

but because we could not otherwise perceive by the hearing of the mind the truth of the divine generation, unless we were prompted by the term of the human womb, so that it could no longer be doubted that He was born of the substance of God, who is established to have come forth from the Father's womb. (III, 8) Believing therefore that God the Father, impassibly, begot the Son of His own substance, we do not say either that the substance itself was divided in the Son, or that it suffered diminution in the Father, and through this could be subject to the defect of passion. For far be it from us either to suppose or to think such things of God, since we faithfully profess that the perfect Father begot the perfect Son without diminution of Himself, without any derivation, without any infirmity of passion at all.

1:123

Nam qui obicit deo, quia, si de se ipso genuit, diuisionis uitium pertulit, : potest dicere quia et laborem sensit quando uniuersa condidit, et ob hoc die septima ab omni suo opere requieuit. Sed nec in generando de se ipso passionem uel diminutionem aliquam sensit nec in : condendo uniuersa fatigationem aliquam pertulit. Namque at et euidentius nobis diuinae generationis inpassibilitas insinuaretur , deum ex deo, lumen ex lumine filium profitendum accepimus.

凡向神提出異議的人，說神若是從祂自己生出聖子，就承受了分割的缺陷；這人同樣可以說神在創造萬有時感到了勞苦，因此在第七日歇了祂一切的工。但神在生子之事上，並未感到任何痛苦或自身的減損，在創造萬有時也未承受任何疲乏。事實上，為要使神聖生出的不受苦性更明顯地向我們顯示，我們領受了聖子當被宣認為「從神而出的神，從光而出的光」。

For whoever objects against God that, if He begot from His own self, He suffered the defect of division, may equally say that He felt toil when He created all things, and that for this reason He rested on the seventh day from all His work. But neither in begetting did He feel any suffering or diminution of Himself, nor in creating all things did He undergo any weariness. And indeed, that the impassibility of the divine generation might be made still more evident to us, we have received that the Son must be confessed as God from God, Light from Light.

1:124

Si ergo in efficientia uisibilis ac mundani luminis tale aliquid non inuenitur, ut lumine ex lumine sumpto et per quandam generationis natiuitatem exorto ipsam luminis originem, quae ex se lumen aliud dedit, nec minui nec ullum omnino detrimentum ministrati ex se luminis perpeti pateat: quanto rectius et melius de diuini et ineffabilis luminis natura credendum est, quae ex seipsa lumen generans minui omnino non potuit! Unde aequalis est patri filius, non natus ex tempore sed gignenti coaeternus, sicut splendor ab igne genitus gignenti manifestatur aequaeuus.

若在可見的、屬世之光的產生中，找不到這樣的事——即光從光取出、藉著某種生出的誕生而發出時，那將另一道光從自身發出的光源本身，既不減少，也絕不承受所施予之光的任何損失——那麼論到神聖而不可言喻之光的本性，就更當以何等正確、何等美好的方式去相信！這光從祂自己生出光來，卻絕不可能減少！因此聖子與聖父同等，並非在時間中被生，而是與生祂者同永，正如從火生出的光輝顯為與生它者同齡一樣。

If then in the producing of visible and worldly light no such thing is found—that when light is taken from light and arises through a certain birth of generation, the very source of light, which from itself gave another light, is shown to be neither diminished nor to suffer any loss whatever of the light ministered from itself—how much more rightly and better is it to be believed concerning the nature of the divine and ineffable Light, which, begetting light from its own self, could in no way be diminished! Hence the Son is equal to the Father, not born in time but coeternal with His begetter, just as the splendor begotten from fire is shown to be of the same age as that which begets it.

1:125

Haec de patris et fili aequa- Ilitate uel de substantiae unitate, quantum breuitatis ratio siait , dixisse sufficiat (III, 9) Superest ut de spiritu sancto, quem patri ac filio consubstantiuum credimus, coaequalem et coaeternum, dicamus et testimoniis adprobemus. Licet enim haec ueneranda trinitas personis ac nominibus distincta sit, non tamen ob hoc a se atque a sua aeternitate discrepare credenda est; sed manens ante saecula diuinitas in patre et filio et spiritu sancto uere ac proprie creditur nec diuidi nostris: interpretationibus potest nec rursus uersa in unam personam trinitas ipsa confundi. Haec, fides plena, haec nostra credulitas est.

論到聖父與聖子的同等，以及本質的合一，在簡要的要求所許可的範圍內，已說的就夠了。（三卷九章）餘下的是論到聖靈，我們相信祂與聖父、聖子同質、同等、同永，並要以見證來證實。雖然這可敬的三位一體在位格與名稱上有分別，卻不可因此就相信祂與自己或與祂自己的永恆有所差異；乃是那在萬世之前就存在的神性，被真實而恰當地相信存在於聖父、聖子、聖靈裡，既不能被我們的解釋所分割，那三位一體也不能反過來被合併成一個位格而混淆。這就是完全的信德，這就是我們的信仰。

Let this suffice to have been said concerning the equality of the Father and the Son, and concerning the unity of substance, so far as the requirement of brevity permits. (III, 9) It remains for us to speak concerning the Holy Spirit, whom we believe to be consubstantial, coequal, and coeternal with the Father and the Son, and to confirm it by testimonies. For although this venerable Trinity is distinguished in persons and names, yet it is not on this account to be believed to differ from itself or from its own eternity; but the divinity that abides before the ages is truly and properly believed to be in the Father and the Son and the Holy Spirit, and it can neither be divided by our interpretations, nor, conversely, can that Trinity be confounded by being turned into one person. This is the full faith, this is our belief.

1:126

Idcirco deos nec aestimari patimur nec uocari, sed unum deum in praedictis personis ac nominibus confitemur. Inenarrabilis enim diuinitas, non ut concludi aut adprehendi uel uocabulis posset, intra nomina personasque se praestitit; sed ut id quod erat esse nosoeretar , intellegentiam sui ex parte, quam capere humanae mentis angustiae praeualebant, credentibus dedit propheta dicente: nisi credideritis, non intellegitis. Una est ergo trinitatis deitas et in huius uocabuli appellatione significatio est unius substantiae, non unius personae. Ad quam rem fidelibus conprobaodam in testimonium sui diuinitas ipsa multis et creberrimis contestationibus semper adfuit.

因此我們既不容許將其視為眾神，也不容許稱之為眾神，乃是在上述的位格與名稱中宣認一位神。因為那無可描述的神性，將自己呈現在名稱與位格之內，並非說祂能被言語所局限或領會；乃是為使人認識祂的所是，祂照著人心狹窄的限度所能領會的程度，將對自己的部分認識賜給信的人，正如先知所說：「你們若不信，就不能明白。」所以三位一體只有一個神性，在這名稱的稱呼裡，所指明的是一個本質，而非一個位格。為要向信徒證實這事，神性自己常藉著許多而又頻繁的見證，親自作自己的見證。

Therefore we do not allow that there be reckoned or called gods, but we confess one God in the aforesaid persons and names. For the indescribable divinity presented itself within names and persons, not that it could be confined or comprehended even by words; but in order that what it was might be known, it gave to believers a knowledge of itself in part—so far as the narrow limits of the human mind could grasp—the prophet saying: «Unless you believe, you will not understand.» There is therefore one deity of the Trinity, and in the use of this name there is a signification of one substance, not of one person. And to prove this to the faithful, the divinity itself was always present in testimony of itself by many and most frequent attestations.

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Liceat ergo ob breuitatis conpendium ex multis pauca proferre, quoniam uerae probatio maiestatis, tametsi habet pluralitatem testimoniorum, pluralitate tamen non indiget, quoniam credenti pauca sufficiunt. (III, 10) Primum igitur de ueteris testamenti libris, post etiam noui, patrem et filium et spiritum sanctum unius docebimus esse substantiae, libro Genesis sic inchoante :. in principio fecit deus caelum et terram; terra antem erat inuisibilis et inconposita, ettenebrae erant super abyssum, et spiritus dei superferebatur super aquas. Ille principium, qui Iudaeis quis esset interrogantibus dixit; principium quod et loquor uobis.

那麼為簡要起見，請容許從許多見證中提出少許，因為對真實之尊榮的證明，雖擁有眾多見證，卻不需要其眾多，因為對信的人而言，少許就夠了。（三卷十章）首先，我們要從舊約諸書，其後也從新約，教導聖父、聖子、聖靈乃是同一本質，創世記如此開始：「起初，神創造天地。地是空虛混沌，淵面黑暗，神的靈運行在水面上。」那「起初」就是當猶太人問祂是誰時，祂所說的：「就是起初，現在也對你們說話的那一位。」

Let it then be permitted, for the sake of brevity, to bring forth a few things out of many, since the proof of the true majesty, although it possesses a multitude of testimonies, yet does not need their multitude, for to the one who believes a few suffice. (III, 10) First then, from the books of the Old Testament, and afterward also of the New, we shall teach that the Father and the Son and the Holy Spirit are of one substance, the book of Genesis thus beginning: «In the beginning God made heaven and earth; but the earth was invisible and unformed, and darkness was over the abyss, and the Spirit of God was borne over the waters.» That «beginning» is He who, when the Jews asked who He was, said: «The beginning, who also speak to you.»

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Superferebatur autem dei spiritus super aquas utpote creator, uirtute potentiae suae continens creaturam, ut ex his uiua omnia producturus ipse rudibus elementis ignis proprii fomenta praestaret, et iam tunc mysterio emicante baptismatis uirtutem sanctificationis liquoris natura perciperet, primaque ad uitam corpora animata produceret. Dauid proinde deo aspirante testatur: uerbo domini caeli firmati sunt et spiritu oris eius omnis nirtus eorum. Uide quam plena sit breuitas et quam clare in sacramentum unitatis recurrit: patrem in domino, uerbi significatione filium ponens, sanctum spiritum ex ore altissimi nuncupauit. Et ne uods .

神的靈以創造者的身分運行在水面上，以祂大能的力量維繫受造之物，好叫祂將要從這些水中產生一切有生命之物時，自己將那固有之火的滋養供給粗糙的元素；甚至那時，藉著洗禮奧祕的閃現，水的本性領受了成聖的能力，並產生了最初有靈氣、有生命的身體。大衛照樣藉著神的感動作見證：「諸天藉耶和華的話而堅立，萬象藉祂口中的氣而成。」看這簡要何等豐富，又何等清楚地歸回合一的奧祕：他把聖父置於「耶和華」，把聖子置於「話」的指意中，又將聖靈稱為「從至高者口中而出」。並且為免……

Now the Spirit of God was borne over the waters as Creator, sustaining the creature by the power of His might, so that, about to produce from these all living things, He Himself might furnish to the raw elements the fosterings of their proper fire; and that even then, with the mystery of baptism shining forth, the nature of the liquid might receive the power of sanctification, and might bring forth the first animated bodies to life. David accordingly testifies, by the inspiration of God: «By the word of the Lord the heavens were established, and by the Spirit of His mouth all their power.» See how full the brevity is, and how clearly it recurs to the sacrament of unity: placing the Father in «the Lord,» the Son in the signification of «the word,» he named the Holy Spirit as «from the mouth of the Most High.» And lest...

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editio acciperetur in uerbo, caelos per eum adserit esse firmatos; ne autem flatus in spiritu reputetur, caelestis in eo uirtutis plenitudinem demonstrauit. Nam ubi uirtus, ibi necesse est persona subsistens; ubi omnis, non ablata a patre et filio, sed consummata significatur in spiritu sancto, non ut solus habeat quod in patre et filio est, sed ut totum habeat cum utroque. (III, 11) Et iterum oum de uooatioue gentium dominus loqueretur, intra unum diuinitatis nomen spiritum sanctum praedicans ait: euntes docete omnes gentes, baptizantes eos in nomine patris et filii et spiritus sancti. Et iterum caelestia Corinthiis precatus apostolus haec subdidit:

為免「話」被當作言語的發出，他斷言諸天是藉著祂而堅立的；又為免「氣」被當作呼吸，他在祂裡面顯明了屬天能力的豐滿。因為哪裡有能力，哪裡就必有自存的位格；哪裡所指的是「萬」象的能力——並非從聖父、聖子取走，乃是在聖靈裡完成——這不是說惟獨祂擁有聖父、聖子裡所有的，乃是說祂與二者一同擁有全部。（三卷十一章）並且主在論到外邦人蒙召時，在神性那獨一的名裡宣告聖靈，說：「你們要去，使萬民作門徒，奉父、子、聖靈的名給他們施洗。」使徒又為哥林多人祈求屬天之事，加上這些話：

...an utterance be understood in «the word,» he asserts that the heavens were established through Him; and lest a mere breath be reckoned in «the Spirit,» he demonstrated in Him the fullness of heavenly power. For where there is power, there a subsisting person necessarily exists; where «all» their power is signified—not taken away from the Father and the Son, but consummated in the Holy Spirit—it is not that He alone has what is in the Father and the Son, but that He has the whole together with both. (III, 11) And again, when the Lord was speaking of the calling of the nations, proclaiming the Holy Spirit within the one name of the divinity, He said: «Go, teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.» And again, the apostle, praying heavenly things for the Corinthians, added these words:

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gratia domini nostri Iesu Christi et caritas dei et communicatio spiritus sancti cam omnibus uobis. Et ut apertius in hac trinitate unitatem substantiae fateamur, illud etiam nobis est intuendum, quomodo deus, cum de mundi et hominis creatione disponeret, sacramentum trinitatis ostenderet dicens: faciamus hominem adimar ginem et similitudinem nostram. Cum dicit nostram, ostendit utique non umue ; cum uero imaginem et similitudinem profert, aequalitatem distinctionis personarum insinuat, ut in eodem opere sit trinitatis aperta cognitio, in quo nec pluralitas cassa est nec similitudo dissentiens, . dvm et consequentia sic loquuntur:

「願主耶穌基督的恩典、神的愛、聖靈的交通，與你們眾人同在。」為要我們更明顯地宣認這三位一體中本質的合一，我們也當思想：神在安排世界和人的創造時，怎樣顯出三位一體的奧祕，說：「我們要照著我們的形像、按著我們的樣式造人。」當祂說「我們的」時，必然顯明這不是一位；但當祂提出「形像和樣式」時，就暗示位格分別中的同等，好叫在同一個工作中，可以有對三位一體公開的認識，在其中複數既不空虛，相似也不相違——因為下面的話也如此說：

«The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all.» And that we may confess more openly the unity of substance in this Trinity, this also is to be considered by us: how God, when He was arranging the creation of the world and of man, showed forth the mystery of the Trinity, saying: «Let us make man according to our image and likeness.» When He says «our,» He shows assuredly that it is not one; but when He brings forth «image and likeness,» He intimates the equality in the distinction of persons, so that in the same work there may be an open recognition of the Trinity, in which neither is the plurality empty nor the likeness discordant—since the following words also speak thus:

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et dixit deus et fecit et benedixit deus, Et necesse est ut creationis totius auctor deus unus sit. Quam fidei rationem antiqua denique per Moysep benedictio pandit et conprobat, qua benedicere populum sacramento trinae inuocationis iubetur. Ait enim deus ad Moysen: sic benedices populum meum et ego benedicam illos: benedicat te dominus et custodiat te; inluminet dominus faciem suam super te et misereatur tui; adtollat dominus faciem suam super te et det tibi pacem. Quod hoc ipsud propheta Dauid adfirmat dicens: benedicat nos deus, deus noster, benedicat nos deus et metuant eum omnes fines terrae.

「神說，神就造作，神也賜福。」一切受造之物的創作者必須是獨一的神。這信德的準則，是古時藉摩西所頒的祝福所闡明並證實的，祂藉此命令祝福百姓時要用三重呼求的奧祕。因為神對摩西說：「你要這樣為我的百姓祝福，我也要賜福他們：願耶和華賜福給你，保護你；願耶和華使祂的臉光照你，憐憫你；願耶和華向你仰臉，賜你平安。」先知大衛也肯定這同一件事，說：「願神，我們的神，賜福給我們；願神賜福給我們，叫地的四極都敬畏祂。」

«And God said, and He made, and God blessed.» And it is necessary that the author of all creation be one God. This rule of faith the ancient blessing through Moses sets forth and confirms, by which he is commanded to bless the people with the sacrament of a threefold invocation. For God said to Moses: «Thus shall you bless My people, and I will bless them: The Lord bless you and keep you; the Lord make His face to shine upon you and have mercy on you; the Lord lift up His face upon you and give you peace.» This very thing the prophet David affirms, saying: «May God, our God, bless us; may God bless us, and let all the ends of the earth fear Him.»

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Quam trinitatis unitatem supernae angelorum uirtutes hymno uenerantur, et ter numero \' sanotus sanctus sanctus dominus deus sabaoth\' indesinenti canentes ore in unius fastigium dominationis gloriam eius exaltant. Quod ut adhuc apertius fidelium sensibus inculcetur, caelestium mysteriorum conscium producimus Paulum. Aitenim : diuisiones autem donationum sunt, idem autem spiritus; et diuisiones ministrationum sunt, idem autem dominus; et diuisiones operationum 6unt , idem uero dans, qui operatur omnia in omnibus. Bt certe has diuisionum differentias pro qualitate ac merito participantium spiritum sanctum docuit operari:

三位一體的這合一，眾天使在上的諸能力以詩歌敬拜，他們以不止息的口三次歌唱「聖哉，聖哉，聖哉，萬軍之耶和華」，將祂的榮耀高舉，歸於那獨一統治的頂峰。為使這事更明顯地銘刻在信徒的感官中，我們提出深知屬天奧祕的保羅。因為他說：「恩賜原有分別，靈卻是一位；職事也有分別，主卻是一位；功效也有分別，神卻是一位，在眾人裡面運行一切。」他確實教導說，這些分配的差別，是聖靈照著領受者的素質和功德所運行的：

This unity of the Trinity the supernal powers of the angels venerate with a hymn, and singing three times over with unceasing voice «Holy, holy, holy, Lord God of Sabaoth,» they exalt His glory unto the summit of the one dominion. And that this may be impressed yet more openly upon the senses of the faithful, we bring forward Paul, who was privy to the heavenly mysteries. For he says: «Now there are diversities of gifts, but the same Spirit; and there are diversities of ministries, but the same Lord; and there are diversities of workings, but the same God who gives, who works all things in all.» And certainly he taught that these differences of distributions are wrought by the Holy Spirit according to the quality and merit of those who partake:

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cum ipsarum gratiarum differentias partiretur, in -ultimis intulit dicens: haec autem omnia operatur unus atque idem spiritus, diuidens propria unicuique prout uult. Unde nullus ambiguitatis relinquitur locus, quin dareat spiritum sanctum et deum esse et suae uoluntatis auctorem, qui cuncta operari et secundum propriae uoluntatis arbitrium diuinae dispensationis dona largiri apertissime demonstratur; quia ubi uoluntaria gratiarum distributio praedicatur, non potest uideri condicio seruitutis: in creatura enim seruitus intellegenda est, in trinitate uero dominatio ac libertas.

因為當祂分配這些恩典本身的差別時，末了結論說：「這一切都是這位獨一的靈所運行，照祂的意思分給各人。」由此沒有留下任何含糊的餘地，乃最明顯地顯示聖靈既是神，又是祂自己旨意的主使者，並顯明祂運行一切，又照著祂自己旨意的判斷，賜下神聖安排的恩賜；因為哪裡宣告恩典是出於自願的分配，哪裡就看不出有為奴的身分：因為為奴當在受造之物身上理解，而在三位一體中乃是主權與自由。

for when He was apportioning the differences of these very graces, He concluded at the end, saying: «But all these things one and the same Spirit works, dividing to each his own as He wills.» Whence no room for ambiguity is left, but that it is most plainly shown that the Holy Spirit is both God and the author of His own will, who is demonstrated to work all things and to bestow the gifts of the divine dispensation according to the judgment of His own will; for where a voluntary distribution of graces is proclaimed, no condition of servitude can be perceived: for servitude is to be understood in a creature, but in the Trinity, dominion and freedom.

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Et ut adhuc luce clarius unius diuinitatis esse cum patre et filio spiritum sanctum doceamus, Iohannis euangelistae testimonio conprobatur. Ait namque: tres sunt qui testimonium perhibent iD caelo, pater, uerbum et spiritus sanctus, et hi tres unum sunt. Numquid ait: Ctres in differentiae qualitate seiuncti aut quibuslibet diuersitatum gradibus longo separationis interuallo diuisi?\' sed tres, inquit, unum sunt. (III, 12) Ut autem adhuc magis magisque sanctus spiritus cum patre et filio una diuinitas in creandis rebus omnibus demonstretur, habes creatorem spiritum sanctum in libro Iob: spiritus, inquit, diuinus eat qui fecit me, et spiritus omnipotentis quidocet me. Et Dauid dicit:

為要我們比光更清楚地教導聖靈與聖父、聖子同屬一個神性，這由福音書作者約翰的見證得到證實。因為他說：「在天上作見證的有三，就是父、道與聖靈，這三者乃是一。」他可曾說：「三者在差異的性質上被分開，或藉某種相異的等級、以漫長的分離間隔而被分割」？不，他說：「三者乃是一。」（三卷十二章）為使聖靈在創造萬物之事上，更加顯為與聖父、聖子同屬一個神性，你在約伯記中有聖靈作為創造者：「造我的，是神的靈，」他說，「全能者的氣使我得生。」大衛也說：

And that we may yet more clearly than light teach that the Holy Spirit is of one divinity with the Father and the Son, it is confirmed by the testimony of John the Evangelist. For he says: «There are three who bear witness in heaven, the Father, the Word, and the Holy Spirit, and these three are one.» Did he say: «Three sundered in a quality of difference, or divided by any grades of diversity whatever by a long interval of separation»? No, but «three,» he says, «are one.» (III, 12) And that the Holy Spirit may yet more and more be shown to be one divinity with the Father and the Son in the creation of all things, you have the Holy Spirit as Creator in the book of Job: «The divine Spirit,» he says, «it is that made me, and the Spirit of the Almighty teaches me.» And David says:

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emitte spiritum tuum et creabuntur, et renouabis faciem terrae. Si renouatio et recreatio per spiritum erit, sine dubio et principium creationis sine spiritu non fuit. Post creationem igitur ostendamus, quia uiuificat etiam spiritus sanctus, sicut pater et filius. Equidem de persona patris refert apostolus: testor in conspectu dei, qui uiuificat omnia. Uitam uero dat Christus: oues, inquit, meae uocem meam audiunt, et ego uitam aeternam do illis. Uiuificamur uero ab spiritu sancto ipso dicente domino: spiritus est qui uiuificat. Ecce una uiuificatio patris et filii et spiritus sancti aperte monstrata est.

「你發出你的靈，它們便受造，你也使地面更新。」更新與再造若是藉著聖靈，那麼創造的起頭無疑也不是沒有聖靈的。所以在創造之後，讓我們顯明聖靈也賜生命，正如聖父、聖子一樣。論到聖父的位格，使徒記述說：「我在那叫萬物得生命的神面前作見證。」基督也賜生命：「我的羊，」祂說，「聽我的聲音，我又賜給他們永生。」我們也被聖靈賜予生命，主自己說：「賜人生命的乃是靈。」看哪，聖父、聖子、聖靈那獨一的賜生命，已被公開顯明出來。

«Send forth Your Spirit, and they shall be created, and You shall renew the face of the earth.» If renewal and recreation will be through the Spirit, without doubt the beginning of creation also was not without the Spirit. After creation, then, let us show that the Holy Spirit also gives life, just as the Father and the Son do. Indeed, concerning the person of the Father the apostle relates: «I testify in the sight of God, who gives life to all things.» And Christ gives life: «My sheep,» He says, «hear My voice, and I give them eternal life.» And we are made alive by the Holy Spirit, the Lord Himself saying: «It is the Spirit that gives life.» Behold, the one life-giving of the Father and the Son and the Holy Spirit has been openly shown.

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(III, 13) Praescientiam rerum omnium in domino esse et occultorum cognitionem, licet nemo Christianus ignoret, tamen ex Danihelis libro monstrandum est: deus, inquit, qui occultorum cognitor es, qui praescius es omnium antequam nascantur. Haec eadem praescientia in Christo est, sicut refert euangelista: ab initio autem sciebat Iesus quis esset eum traditurus uel qui essent non credentes in eum. Quod sit autem occultorum cognitor, - ex hoc manifestum est, cam obscura consilia Iudaeorum traducens dicebat: quid cogitatis nequam. in cordibus uestris? Similiter praescire omnia spiritum sanctum ipse manifestauit dicens ad apostolos:

（三卷十三章）對萬事的預知，以及對隱密之事的認識，乃在主裡面——雖然沒有基督徒不知道這事——然而必須從但以理書來顯明：「神啊，」他說，「你是知道隱密事的，你是在萬事未生之先就預知一切的。」這同樣的預知也在基督裡，正如福音書作者所記述的：「耶穌從起頭就知道誰要賣祂，又知道誰是不信祂的。」祂是知道隱密事者，從這事就顯明，當祂揭露猶太人那隱晦的圖謀時，說：「你們心裡為甚麼思想惡事呢？」照樣，祂自己也顯明聖靈預知萬事，對使徒們說：

(III, 13) That foreknowledge of all things is in the Lord, and the knowledge of hidden things—though no Christian is ignorant of it—nevertheless it must be shown from the book of Daniel: «O God,» he says, «who are the knower of hidden things, who are foreknowing of all things before they are born.» This same foreknowledge is in Christ, as the Evangelist relates: «But from the beginning Jesus knew who would betray Him and who they were that did not believe in Him.» And that He is the knower of hidden things is manifest from this, when, exposing the obscure designs of the Jews, He said: «Why do you think evil in your hearts?» Likewise He Himself made manifest that the Holy Spirit foreknows all things, saying to the apostles:

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cum uenerit spiritus ueritatis, docebit uos omnia et uentura adnuntiabit uobis. Qui uentura nuntiare perhibetur, praescire omnia non dubitatur, quia ipse scrutatur altitudines dei et nouit omnia quae in deo sunt, sicut memorat Paulus dicens: spiritus enim omnia scrutatur, etiam altitudines dei Item in eodem loco: sicut nemo scit hominum quae sunt hominis, nisi spiritus qui in ipso est, ita nemo scit quae sunt dei, nisi spiritus dei. (III, 14) Ad intellegendam nero potentiam spiritus sancti pauca de terribilibus proferamus. Uendiderat possessionem, ut scriptum est in actis apostolorum, suppressa parte pecuniae dolosus discipulus, reliquum pro toto ante pedes posuit apostolorum:

「但真理的靈來了，祂要教導你們明白一切，並要把將來的事告訴你們。」那被宣告要報告將來之事的，無疑是預知萬事的，因為祂自己參透神深奧的事，並知道神裡面的一切，正如保羅所記述的：「因為聖靈參透萬事，就是神深奧的事也參透了。」同處又說：「除了在人裡面的靈，誰知道人的事；照樣，除了神的靈，也沒有人知道神的事。」（三卷十四章）但為明白聖靈的能力，讓我們提出幾件可畏的事。使徒行傳記載，有一個詭詐的門徒賣了田產，把銀子私自留下一部分，將其餘的當作全數放在使徒腳前：

«When the Spirit of truth comes, He will teach you all things and will announce to you the things to come.» He who is declared to announce things to come is not doubted to foreknow all things, since He Himself searches the depths of God and knows all the things that are in God, as Paul recounts, saying: «For the Spirit searches all things, even the depths of God.» Likewise in the same place: «For just as no one of men knows the things of a man except the spirit which is in him, so no one knows the things of God except the Spirit of God.» (III, 14) But to understand the power of the Holy Spirit, let us bring forth a few of the dreadful things. A deceitful disciple had sold a possession, as it is written in the Acts of the Apostles, and, having suppressed a part of the money, laid the remainder for the whole before the feet of the apostles:

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offendit spiritum sanctum, quem putabat latere. Sed quid ad eum dixit continuo beatus Petrus? Annania , quare satanas repleuit cor tuum, ut mentires spiritui sancto? Et infra: non es mentitus hominibus sed deo. Atque ita percussus uirtute eius, cui mentiri uoluerat, expirauit. Quid hic uult beatus Petrus intellegi spiritum sanctum, utique clarum est, cum dicit: non es mentitus hominibus sed deo. Manifestum est ergo, quoniam qui mentitur spiritui sancto, deo mentitur, et qui credit in spiritum sanctum, credit in deum. Tale aliquid, immo fortius quiddam dominus in euangelio ostendit: omne peccatum et blasphemia. remittitur hominibus;

他得罪了聖靈，就是他以為是隱藏的那一位。但有福的彼得立刻對他說甚麼呢？「亞拿尼亞，為甚麼撒但充滿了你的心，叫你欺哄聖靈？」下面又說：「你不是欺哄人，乃是欺哄神。」於是他被那他想要欺哄之主的能力所擊打，就斷了氣。有福的彼得要人把聖靈理解為何，這當然是清楚的，當他說：「你不是欺哄人，乃是欺哄神」時。所以顯然，凡欺哄聖靈的，就是欺哄神；凡信入聖靈的，就是信入神。主在福音書中顯出類似的事，甚至更強烈：「人一切的罪和褻瀆，都可得赦免；

he offended the Holy Spirit, whom he thought to be hidden. But what did blessed Peter say to him at once? «Ananias, why has Satan filled your heart, that you should lie to the Holy Spirit?» And further on: «You have not lied to men, but to God.» And so, struck by the power of Him to whom he had wished to lie, he expired. What blessed Peter wishes the Holy Spirit to be understood to be is surely clear, when he says: «You have not lied to men, but to God.» It is manifest, therefore, that whoever lies to the Holy Spirit lies to God, and whoever believes in the Holy Spirit believes in God. Something of this kind—nay, something stronger—the Lord showed in the Gospel: «Every sin and blasphemy is forgiven to men;

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qui autem blasphemat in spiritum sanctum, non remittetur ei neque in hoc saeculo neque in futuro. Ecce terribili sententia inremissibile dicit esse peccatum ei, qui in spiritum sanctum blasphemauerit Compara hnio sententiae illud, quod scriptum. est in libro Regnorum: si peccando peccauerit uir in uirum, orabunt pro eo; si autem in deum peccauerit, quis orabit pro eo? Si ergo blasphemare in spiritum sanctum et peccare in deum simile id est inexpiabile crimen est, iam quantus sit spiritus sanctus unusquisque cognoscit.. (III, 15). Deus quod ubique sit praesens et impleat omnia, ore discimus Esaiae: ego, inquit, deus adproximans et non de longinquo.

惟獨褻瀆聖靈的，今世來世總不得赦免。」看哪，祂以可畏的判語說，那褻瀆聖靈之人的罪是不得赦免的。試將這判語與列王紀所記的相比：「人若得罪人，有神為他祈求；人若得罪神，誰為他祈求呢？」那麼，褻瀆聖靈與得罪神若同樣是不可挽回的罪，每個人就已認出聖靈何等偉大了。（三卷十五章）神無處不在、充滿萬有，我們從以賽亞口中學得：「我，」祂說，「是臨近的神，不是從遠處的神。

but whoever blasphemes against the Holy Spirit, it shall not be forgiven him, neither in this age nor in the age to come.» Behold, by a dreadful sentence He says that the sin is unforgivable for the one who has blasphemed against the Holy Spirit. Compare with this sentence that which is written in the book of Kings: «If a man sin by sinning against a man, they will pray for him; but if he sin against God, who will pray for him?» If, then, to blaspheme against the Holy Spirit and to sin against God is alike an inexpiable crime, every man already recognizes how great the Holy Spirit is. (III, 15) That God is present everywhere and fills all things, we learn from the mouth of Isaiah: «I,» he says, «am God drawing near, and not from afar.

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ai absconditus fuerit homo in abscouditis , ergo ego non uidebo eum? nonne caelum et terram ego impleo? Quid autem de sna sua ubique praesentia saluator in euangelio P ubicumque, ait, fuerint duo uel tres collecti in nomine meo, ibi et ego sum in medio eorum. De spiritu adaeque sancto, quod adsit ubique, dicit propheta ex persona dei: ego in uobis et spiritus " meus stat in medio uestrum. Et Salomon ait: spiritus domini repleuit orbem terrarum, et hoc, quod continet omnia, scientiam habet uocis. Item Daiid dicit: quo ibo ab spiritu tuo et a facie tua quo fugiam? si ascendero in caelum, tu illic es; si descendero in infernum, ades;

人若藏在隱密處，我豈不看見他麼？我豈不充滿天地麼？」救主在福音書中論到祂自己無處不在，又怎樣說呢？「無論在哪裡，」祂說，「有兩三個人奉我的名聚集，那裡就有我在他們中間。」論到聖靈無處不在，先知也照樣以神的口吻說：「我在你們中間，我的靈也站在你們中間。」所羅門說：「主的靈充滿世界，那含括萬有的，曉得人聲。」大衛照樣說：「我往哪裡去躲避你的靈？我往哪裡逃躲避你的面？我若升到天上，你在那裡；我若下到陰間，你也在那裡；

If a man hide himself in secret places, shall I then not see him? Do I not fill heaven and earth?» And what does the Savior say in the Gospel concerning His own presence everywhere? «Wherever,» He says, «two or three are gathered together in My name, there am I also in their midst.» Concerning the Holy Spirit likewise, that He is present everywhere, the prophet says in the person of God: «I am in you, and My Spirit stands in your midst.» And Solomon says: «The Spirit of the Lord has filled the world, and that which contains all things has knowledge of the voice.» Likewise David says: «Where shall I go from Your Spirit, and where shall I flee from Your face? If I ascend into heaven, You are there; if I descend into hell, You are present;

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si sumpsero pennas meas directim et habitauero in extremo maris, etenim illuc manus tua deducet me et continebit me dextera tua. (III, 16) Habitat deus in sanctis suis secundum promissaonem qua dixerat: habitabo in illis. Quod uero dominus Iesus dicit in euangelio: manete in me et ego in nobis, probat hoc Paulus dicens: an nescitis quia Iesus Christus est in uobis? Hoc autem totum in spiritus habitatione adimpletur, sicut memorat Iohannes: ex hoc, inquit, scimus quia in nobis est, quia de spiritu suo dedit nobis. Similiter et Paulus: nescitis quia templum dei estis et spiritus dei habitat in uobis ? Et iterum dicit: glorificate et portate deum in corpore uestro. Quem deum?

我若展開我的翅膀直飛，住在海極，就是在那裡，你的手必引導我，你的右手必扶持我。」（三卷十六章）神照著祂所說的應許住在祂聖徒裡面：「我要住在他們裡面。」主耶穌在福音書中說：「你們要住在我裡面，我也住在你們裡面。」保羅證實這事，說：「豈不知耶穌基督是在你們裡面麼？」但這一切都在聖靈的內住中得以成全，正如約翰所記述的：「我們從此就知道祂住在我們裡面，是因祂賜給我們聖靈。」保羅照樣說：「豈不知你們是神的殿，神的靈住在你們裡面麼？」他又說：「要在你們的身子上榮耀並彰顯神。」是哪位神呢？

if I take my wings straight on and dwell in the uttermost parts of the sea, even there Your hand shall lead me and Your right hand shall hold me.» (III, 16) God dwells in His saints according to the promise by which He had said: «I will dwell in them.» And that the Lord Jesus says in the Gospel: «Abide in Me, and I in you,» Paul proves this, saying: «Do you not know that Jesus Christ is in you?» But all this is fulfilled in the indwelling of the Spirit, as John recounts: «By this,» he says, «we know that He is in us, because He has given us of His Spirit.» Likewise Paul: «Do you not know that you are the temple of God and that the Spirit of God dwells in you?» And again he says: «Glorify and bear God in your body.» What God?

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utique spiritum sanctum, cuius templum esse uidemur. (III, 17) Nam quod arguat pater, arguat filius, arguat spiritas sanctus, ita probandum est: In psalmo quadragesimo nono legitur: peccatori autem dicit deus; et infra: arguam te et statuam contra faciem tuam. Dauid similiter orans dicit ad Christum: domine, ne in ira tua argnas me: quia ipse uenturus est arguere omnem carnem. Quid uero de spiritu sancto saluator in euangelio? cum n enerit , inquit, paracletus, ille arguet mundum de peccato, de iustitia et de iudicio. Hoc prouidens Damid clamabat ad dominum: quo ibo ab spiritu tuo et a facie tua quo fugiam?

當然是聖靈，我們看見自己乃是祂的殿。（三卷十七章）至於聖父責備、聖子責備、聖靈責備，當這樣證明：在第四十九篇詩中讀到：「但神對惡人說」；下面又說：「我要責備你，將你擺在你自己面前。」大衛照樣禱告，對基督說：「主啊，求你不要在怒中責備我，」因為祂自己將要來責備凡有血氣的。救主在福音書中論到聖靈又怎樣說呢？「保惠師來了，」祂說，「祂要為罪、為義、為審判，責備世人。」大衛預見這事，向主呼喊：「我往哪裡去躲避你的靈？我往哪裡逃躲避你的面？」

Surely the Holy Spirit, whose temple we are seen to be. (III, 17) For that the Father reproves, the Son reproves, the Holy Spirit reproves, is to be proved thus: In the forty-ninth Psalm it is read: «But to the sinner God says»; and further on: «I will reprove you and set you before your own face.» David likewise, praying, says to Christ: «O Lord, reprove me not in Your anger,» since He Himself is to come to reprove all flesh. But what does the Savior say in the Gospel concerning the Holy Spirit? «When the Paraclete comes,» He says, «He will reprove the world concerning sin, concerning righteousness, and concerning judgment.» Foreseeing this, David cried out to the Lord: «Where shall I go from Your Spirit, and where shall I flee from Your face?»

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(III, 18) Nam et quod bonus pater, bonus filius, bonus spiritus sanctus, sic probatur. Dicit propheta: bonus es tu, domine, et in bonitate tua dooe me iustificationes tuas. De se autem ipse unigenitus: ego sum pastor bonus. De spiritu aeque sancto Dauid in psalmo dicit: spiritus tuus bonus deducet me in terram rectam. (III, 19) Quis autem illam dignitatem spiritus sancti pessit " tacere? Antiqui enim prophetae clamabant: haec dicit dominus. Hanc uocem Christus adueniens in suam personam reuocauit dicens: ego autem dico uobis. Noui autem prophetae quid clamabant ? sicut Agabus propheta in actis apostolorum: haec dicit spiritus sanctus, et Paulus ad Timotheum:

（三卷十八章）至於聖父是善的、聖子是善的、聖靈是善的，乃如此證明。先知說：「主啊，你本為善，求你以你的善教導我你的律例。」獨生子論到祂自己說：「我是好牧人。」論到聖靈，大衛照樣在詩篇中說：「你的善靈必引我到正直之地。」（三卷十九章）但誰能緘默不提聖靈的那尊嚴呢？因為古時的先知常呼喊：「耶和華如此說。」這話，基督來的時候，將它歸於祂自己的位格，說：「只是我告訴你們。」新約的先知又呼喊甚麼呢？正如使徒行傳中先知亞迦布所說：「聖靈如此說，」保羅對提摩太也說：

(III, 18) For that the Father is good, the Son is good, the Holy Spirit is good, is thus proved. The prophet says: «You are good, O Lord, and in Your goodness teach me Your statutes.» And concerning Himself the Only-begotten says: «I am the good shepherd.» Concerning the Holy Spirit likewise David says in the Psalm: «Your good Spirit shall lead me into the land of uprightness.» (III, 19) But who could keep silence about that dignity of the Holy Spirit? For the ancient prophets used to cry out: «Thus says the Lord.» This utterance Christ, when He came, recalled to His own person, saying: «But I say to you.» And what did the new prophets cry out? Just as Agabus the prophet in the Acts of the Apostles: «Thus says the Holy Spirit,» and Paul to Timothy:

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spiritus, inquit, manifeste dicit: quae uox omnino demonstrat indifferentiam trinitatis. Dicit se Paulus a deo patre et Christo uocatum fuisse etmissum : Paulus, inquit, apostolus non ab hominibus neque per hominem, sed per Iesum Christum et deum patrem. In actis autem apostolorum, quod ab spiritu sancto sit segregatus et missus; sic enim scriptum est: haec dicit spiritus sanctus: segregate mihi Barnaban et Saulum in opus quo uocaui eos. Et paulo post: ipsi, inquit, missi ab spiritu sancto descenderunt Seleuciam. Item in eodem libro: adtendite uobis et uniuerso gregi, in quo uos spiritus sanctus constituit episcopos.

「聖靈，」他說，「明說」——這聲音完全顯明三位一體本性的無差別。保羅說他是蒙父神和基督所召、所差遣的：「保羅，」他說，「作使徒，不是由於人，也不是藉著人，乃是藉著耶穌基督與父神。」但在使徒行傳中他說，他是被聖靈分別、差遣的；因為經上如此記著：「聖靈說：要為我分別巴拿巴和掃羅，去作我召他們所要作的工。」稍後又說：「他們，」他說，「既被聖靈差遣，就下到西流基。」同一卷書中照樣說：「你們要為自己謹慎，也要為全群謹慎，聖靈立你們在這群中作監督。」

«The Spirit,» he says, «expressly says»—which voice altogether demonstrates the indifference (sameness of nature) of the Trinity. Paul says that he was called and sent by God the Father and Christ: «Paul,» he says, «an apostle, not from men nor through man, but through Jesus Christ and God the Father.» But in the Acts of the Apostles he says that he was set apart and sent by the Holy Spirit; for it is thus written: «The Holy Spirit says: Set apart for Me Barnabas and Saul for the work to which I have called them.» And a little after: «They,» he says, «being sent by the Holy Spirit, went down to Seleucia.» Likewise in the same book: «Take heed to yourselves and to all the flock, in which the Holy Spirit has appointed you bishops.»

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(III, 20) Ne ouis autem spiritum sanctum, quia paracletns dictus est, contemptibile aliquid aestimet. Paracletus enim aduocatus est uel potius consolator secundum Latinam linguam: quae appellatio etiam filio dei communis est, sicut dicit Iohannes: haec, inquit, scribo uobis, ne peccetis; sed si quis peccauerit, paracletum habemus apud patrem Iesum Christum. Nam et ipse dominus cum dicit ad apostolos: alterum paracletum mittet uobis pater, sine dubio, cum dicit alterum paracletum, se quoque paracletum manifestat. Sed neque a patre hoc nomen paracieti alienum est; beneficentiae enim nomen est, non naturae. Denique ad Corinthios Paulus ita scribit:

（三卷二十章）但不要因聖靈被稱為「保惠師」，就以為祂有甚麼可輕看之處。因為按拉丁文，「保惠師」就是「中保」，或更應說是「安慰者」：這稱呼也是神的兒子所共有的，正如約翰所說：「這些事，」他說，「我寫給你們，是叫你們不犯罪；若有人犯罪，在父那裡我們有一位保惠師，就是那義者耶穌基督。」主自己也是這樣，當祂對使徒們說：「父要賜給你們另一位保惠師，」毫無疑問，當祂說「另一位保惠師」時，也顯明自己是一位保惠師。但「保惠師」這名對聖父也不陌生；因為這是恩慈的名，不是本性的名。事實上，保羅這樣寫信給哥林多人：

(III, 20) But let no one esteem anything contemptible of the Holy Spirit, because He is called «Paraclete.» For «Paraclete» is «advocate,» or rather «comforter,» according to the Latin tongue: which appellation is common also to the Son of God, as John says: «These things,» he says, «I write to you, that you sin not; but if anyone sin, we have a Paraclete with the Father, Jesus Christ.» For the Lord Himself also, when He says to the apostles: «The Father will send you another Paraclete,» without doubt, when He says «another Paraclete,» manifests Himself also to be a Paraclete. But neither is this name of «Paraclete» foreign to the Father; for it is a name of beneficence, not of nature. Indeed, Paul thus writes to the Corinthians:

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benedictus deus et pater domini nostri Iesu Christi, pater misericordiarum et deus omnis consolationis, qui nos consolatur. Et cum consolator dicitur pater, consolator dicitur filius, consolator etiam spiritus sanctus, una tamen nobis consolatio a trinitate praestatur, sicut et una remissio pecca,.. torum, apostolo adfirmante: abluti, inquit, estis et iustificati, et sanctificati estis in nomine domini nostri Iesu Christi et spiritu dei nostri. Possemus plura adhuc de diuinis scripturis proferre testimonia, quae iuxta baptismi sacramentum trinitatem unius gloriae, operationis ac potentiae manifestant; sed quia ei his plenus est sapientibus intellectus, multa praeteriuimus studio breuitatis.

「願頌讚歸與神，就是我們主耶穌基督的父，憐憫的父，賜各樣安慰的神，祂安慰我們。」雖然聖父被稱為安慰者，聖子被稱為安慰者，聖靈也被稱為安慰者，然而那一個安慰是三位一體賜給我們的，正如那一個罪的赦免一樣，使徒肯定說：「你們，」他說，「奉我們主耶穌基督的名，並藉著我們神的靈，已經洗淨、稱義、成聖了。」我們還能從神聖的經文中提出更多見證，這些見證照著洗禮的奧祕，顯明三位一體乃是同一榮耀、運行與能力；但因對智慧人而言，對這些事的領悟已是滿足的，我們為簡要起見就略過許多。

«Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies and the God of all consolation, who consoles us.» And although the Father is called consoler, the Son is called consoler, the Holy Spirit also is called consoler, yet one consolation is granted to us by the Trinity, just as also one remission of sins, the apostle affirming: «You were washed,» he says, «and you were justified and you were sanctified in the name of our Lord Jesus Christ and in the Spirit of our God.» We could bring forth still more testimonies from the divine Scriptures, which, in accordance with the sacrament of baptism, manifest the Trinity as of one glory, operation, and power; but because to the wise the understanding of these things is full, we have passed over many for the sake of brevity.

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(III, 21) Faciamus ergo recapitulationem dictorum nostrorum. Si de patre procedit spiritus sanctus, si liberat, si dominus est et sanctificat, si creat cum patre et filio et si uiuificat, si praescientiam habet cum patre et filio, si ubique est et implet omnia, si habitat in electis, si arguit mundum, si iudicat, si bonus et rectus est, si de eo clamatur Chaec dicit spiritus sanctus\', si prophetas constituit, si apostolos mittit, si episcopos praeficit, si consolator est, si cuncta dispensat prout uult, si abluit et iustificat, si temptatores suos interficit, si is, qui eum blasphemauerit, non habet remissionem neque in hoc saeculo neque in futuro, quod utique deo proprium est:

（三卷二十一章）那麼讓我們把所說的作個總結。聖靈若是從聖父出來，若釋放人，若是主又使人成聖，若與聖父、聖子一同創造，又賜生命，若與聖父、聖子一同有預知，若無處不在又充滿萬有，若住在蒙揀選的人裡面，若責備世人，若施行審判，若是善的、正直的，若有人為祂呼喊「聖靈如此說」，若設立先知，若差遣使徒，若立監督管理教會，若是安慰者，若隨己意分配萬事，若洗淨人又稱義人，若治死試探祂的人，若褻瀆祂的人今世來世總得不著赦免——這些當然都是神所獨有的：

(III, 21) Let us then make a recapitulation of our sayings. If the Holy Spirit proceeds from the Father, if He sets free, if He is Lord and sanctifies, if He creates with the Father and the Son and if He gives life, if He has foreknowledge with the Father and the Son, if He is everywhere and fills all things, if He dwells in the elect, if He reproves the world, if He judges, if He is good and upright, if of Him it is cried «Thus says the Holy Spirit,» if He appoints prophets, if He sends apostles, if He sets bishops over the church, if He is comforter, if He dispenses all things as He wills, if He washes and justifies, if He kills those who tempt Him, if he who has blasphemed Him has no remission, neither in this age nor in the age to come—which is surely proper to God:

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haec cum ita sint, quur de eo dubitatur quod deus sit, cum operum magnitudine, quod est, ipse manifestet: non utique alienum esse a patris et filii maiestate, qui non est ab opere uirtutum alienus. Frustra ilti nomen diuinitatis negatur, cuius potestas non potest abnegari; frustra prohibeor eum cum patre et filio uenerari, quem exigor cum patre et filio confiteri. Si ille mihi cum patre et filio confert remissionem peccatorum, confert sanctificationem et uitam. perpetuam, ingratus sum nimis et impius, si ei cum patre et filio non refero gloriam. Aut si non est cum patre et filio colendus, ergo nec confitendus in baptismo est:

既然這些事如此，為甚麼人還懷疑祂是不是神呢？既然祂藉著祂作為的偉大，親自顯明祂的所是：就是祂絕不與聖父、聖子的尊榮相異，因為祂與大能作為的運行並無分別。否認那能力不能被否認之主的神性名分，乃是徒然；不准我與聖父、聖子一同敬拜那我被要求與聖父、聖子一同宣認的，乃是徒然。祂若與聖父、聖子一同將罪的赦免賜給我，賜下成聖與永遠的生命，我若不與聖父、聖子一同將榮耀歸給祂，我就太忘恩、太不敬虔了。或者祂若不當與聖父、聖子一同受敬拜，那麼在洗禮中也就不當宣認祂了：

since these things are so, why is it doubted concerning Him that He is God, since by the greatness of His works He Himself manifests what He is: namely that He is by no means foreign to the majesty of the Father and the Son, who is not foreign to the working of mighty deeds. In vain is the name of divinity denied to Him whose power cannot be denied; in vain am I forbidden to venerate Him with the Father and the Son, whom I am required to confess with the Father and the Son. If He confers upon me, together with the Father and the Son, the remission of sins, confers sanctification and life everlasting, I am too ungrateful and impious if I do not render glory to Him together with the Father and the Son. Or if He is not to be worshiped together with the Father and the Son, then neither is He to be confessed in baptism:

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si autem omnimodo confitendus secundum dictum domini et traditionem apostolorum, ne semiplena sit fides, quis me poterit ab eius cultu prohibere ? in quem enim credere iubeor, ei etiam debite supplicabo. Adorabo ergo patrem, adorabo et filium, adorabo et spiritum sanctum una eademque ueneratione. Quod Si quis dnrum hoc putat, audiat quomodo Dauid ad culturam dei fideles hortatur: adorate, inquit, scabellum pedum eius. Si religionis est adorare scabellum pedum eius, quanto magis religiosum, si eius spiritus adoretur! ille utique spiritus, quem beatus Petrus in tanta sublimitate praedicauit dieenB : spiritu sancto miaso de caelis, in quem concupiscunt angeli prospicere.

但祂若照著主的話和使徒的傳統，無論如何都當被宣認，免得信德有所殘缺，那麼誰能禁止我敬拜祂呢？因為我所被命令相信的那一位，我也理當向祂祈求。所以我要敬拜聖父，也要敬拜聖子，也要以同一個敬拜敬拜聖靈。但若有人以為這是難的，讓他聽聽大衛怎樣勸勉信徒敬拜神：「你們當敬拜，」他說，「祂的腳凳。」敬拜祂的腳凳若是出於敬虔，那麼敬拜祂的靈豈不更為敬虔！就是那靈，有福的彼得以何等崇高的方式宣揚祂，說：「從天上差來的聖靈，天使也願意詳細察看的。」

but if He is by all means to be confessed according to the word of the Lord and the tradition of the apostles, lest the faith be half-complete, who can forbid me from His worship? For in whom I am commanded to believe, to Him also I will rightly make supplication. I will therefore adore the Father, I will adore also the Son, I will adore also the Holy Spirit with one and the same veneration. But if anyone thinks this hard, let him hear how David exhorts the faithful to the worship of God: «Adore,» he says, «His footstool.» If it is of religion to adore His footstool, how much more religious is it if His Spirit be adored!—that Spirit indeed whom blessed Peter proclaimed in such sublimity, saying: «the Holy Spirit sent from heaven, into whom the angels desire to look.»

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Si angeli eum cupiunt aspicere, quanto magis nos homines mortales despicere non debemus, ne forte et nobis dicatur, sicut dictum est ad Iudaeos: uos semper spiritui sancto restitistis, sicut et patres uestri. (III, 21) Quodsi haec tanta et talis non inclinant animam ad uenerandum spiritum sanctum, accipe hac aliquid fortius. Sic enim Paulus instruit prophetas ecclesiae, in quibus utique et per quos spiritus sanctus loquebatur: si, inquit, omnes prophetauerint, intret autem aliquis infiqulis aut idiota, conuincitur ab omnibus, examinatur ab omnibus, occulta quoque cordis eius manifesta sunt; et tunc cadens in faciem adorabit deum, pronuntians quia uere deus in uobis est.

天使若願意瞻仰祂，我們必死的人豈不更不該藐視祂，免得或許也對我們說，正如對猶太人所說的：「你們常時抗拒聖靈，你們的祖宗怎樣，你們也怎樣。」（三卷二十一章）但這些事既如此偉大、如此非凡，若仍不使人心傾向敬拜聖靈，請再領受更強的證據。因為保羅這樣教導教會的眾申言者，聖靈確是在他們裡面、藉著他們說話：「若是，」他說，「眾人都申言，偶然有不信的，或是不通方言的人進來，就被眾人勸服，被眾人審明，他心裡的隱情顯露出來；他就要面伏於地敬拜神，宣告神真是在你們中間了。」

If the angels desire to gaze upon Him, how much more ought we mortal men not to despise Him, lest perchance it be said to us also, as it was said to the Jews: «You always resisted the Holy Spirit, as did also your fathers.» (III, 21) But if these things, so great and such as they are, do not incline the soul to venerate the Holy Spirit, receive in addition something stronger. For Paul thus instructs the prophets of the church, in whom indeed and through whom the Holy Spirit was speaking: «If,» he says, «all prophesy, and there enter some unbeliever or untaught person, he is convinced by all, he is examined by all, the hidden things of his heart are made manifest; and then, falling on his face, he will adore God, declaring that truly God is in you.»

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Et utique in eis spiritus sanctus est, qui prophetant. Si ergo infideles cadunt in faciem et adorant spiritum sanctum pertequti et confitentur inuiti, quanto magis fidelibus expedit, ut uoluntarie et ex adfectu adorent spiritum sanctum Adoratur autem spiritus sanctus non quasi separatim more gentilium. sicut nec filius separatim adoratur, quia in dextera patris est: sed cum adoramus patrem, credimus nos et filium et spiritum sanctum adorare, quia et cum filium inuocamus, patrem nos credimus inuocare, et cum patrem rogamus, a filio nos exaudiri confidimus, sicut ijpae dominus dixit: quidquid petieritis patrem in nomine meo, ego faciam, ut honorificetur pater in filio;

在那些申言的人裡面，必是聖靈。那麼，不信的人若面伏於地，被迫敬拜聖靈，並不情願地宣認祂，信徒甘心樂意、出於愛慕地敬拜聖靈，豈不更有益處。但敬拜聖靈，並非像外邦人那樣分開地敬拜——正如聖子也不被分開地敬拜，因祂在父的右邊——乃是當我們敬拜聖父時，我們相信自己也是在敬拜聖子和聖靈，因為當我們呼求聖子時，我們也相信自己是在呼求聖父；當我們向聖父祈求時，我們確信自己是蒙聖子垂聽，正如主自己所說：「你們奉我的名無論求父甚麼，我必成全，叫父在子身上得榮耀」；

And surely it is the Holy Spirit who is in those who prophesy. If, then, unbelievers fall on their face and adore the Holy Spirit, compelled, and confess Him unwillingly, how much more does it profit the faithful that they should adore the Holy Spirit voluntarily and from affection. But the Holy Spirit is adored, not as if separately after the manner of the heathen—just as neither is the Son adored separately, because He is at the right hand of the Father—but when we adore the Father, we believe that we adore both the Son and the Holy Spirit, because also when we invoke the Son, we believe that we invoke the Father, and when we ask the Father, we are confident that we are heard by the Son, just as the Lord Himself said: «Whatever you ask the Father in My name, I will do it, that the Father may be glorified in the Son»;

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汪達爾迫害史 第 1 章 第 4/7 段

汪達爾迫害史第 1 章第 4/7 段